“The Pursuit of Democratic Socialism: The Political Thinking of George Orwell and Simone Weil”
Esprit, issues 8-9, pp. 69-71
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“Affliction, Revolt, and Love: A Conversation Between Camus and Weil”
in Emmanuelle Anne Vanborre, ed., The Originality and Complexity of Albert Camus’s Writings. New York: Palgrave Macmillan, pp. 125-142
The Theology of Simone Weil and the Topology of André Weil
Religious Studies in Japan, Vol.1, no. 1, pp. 1-14
“Simone Weil’s Politics”
Esprit, issues 8-9, pp. 30-51
War and Work are the Forces of Life
History News Network, Columbian College of Arts & Sciences, The George Washington University.
Nihilism and Transcendence in Samuel Beckett and Simone Weil
The problems of nihilism and absurdism as presented in the works of Samuel Beckett which presuppose a bleak view of the world without transcendence are effectively solved by turning to Simone Weil’s philosophy which appropriates key absurdist premises in its transcendence-centered interpretation of knowledge and experience. Weil’s rereading of religion appropriates important criticisms from existentialist-absurdist writers like Beckett and critics of traditional religion. It is possible to transcend the absurdist impasse by turning to Weil. Notebooks of Weil are here read as providing important insights to answer absurdist nihilist pessimist vision.
Teresian Journal of English Studies, vol. 3, no. 1 (2011), pp. 21-27
The Concept of Mystery and the Value of Philosophy in the Later Wittgenstein
Alasdair MacIntyre has urged a project for philosophers of faith to do philosophy in such a way as to address the deeper human concerns underlying philosophy’s basic questions. This essay examines where Wittgenstein’s later philosophy makes a contribution to that sort of project. It notes the importance of his doctrine of “meaning as use” for thinking philosophically about religion; it is centered in the life-world of religious people. But it also deals with issues arising from Wittgenstein’s view that philosophy should be a sort of conceptual therapy that undoes confusion and leaves everything as it is, i.e., his defactoism. It argues that there is an underlying sense of value. This changes from the Tractatus to the Philosophical Investigations. In the latter, he ultimately shows a commitment to a philosophical value of openness and willingness to transform one’s mind by the discovery of what is given.
American Catholic Philosophical Quarterly, 85.4 (Fall, 2011) 547-563.
Attention, Asceticism and Grace: Simone Weil and Higher Education
Arts and Humanities in Higher Education
“Christianity and the Errors of our Time: Simone Weil on Atheism and Idolatry”
Royal Institute of Philosophy Supplement, vol. l. 68, pp. 203 – 227
Loving Wisdom with Dewey and Simone Weil
Analytic Teaching and Philosophical Praxis, vol. 31, no. 1, pp. 41-55
